The Sri Radha Kunda Glories!!!

The Nectar of Instruction 9



vaikuṇṭhāj janito varā madhu-purī tatrāpi rāsotsavād
vṛndāraṇyam udāra-pāṇi-ramaṇāt tatrāpi govardhanaḥ
rādhā-kuṇḍam ihāpi gokula-pateḥ premāmṛtāplāvanāt
kuryād asya virājato giri-taṭe sevāḿ vivekī na kaḥ
SYNONYMS

vaikuṇṭhāt — than Vaikuṇṭha, the spiritual world; janitaḥ — because of birth; varā — better; madhu-purī — the transcendental city known as Mathurā; tatra api — superior to that; rāsa-utsavāt — because of the performance of the rāsa-līlā; vṛndā-araṇyam — the forest of Vṛndāvana; udāra-pāṇi — of Lord Kṛṣṇa; ramaṇāt — because of various kinds of loving pastimes; tatra api — superior to that; govardhanaḥ — Govardhana Hill; rādhā-kuṇḍam — a place called Rādhā-kuṇḍa; iha api — superior to this; gokula-pateḥ — of Kṛṣṇa, the master of Gokula; prema-amṛta — with the nectar of divine love; āplāvanāt — because of being overflooded; kuryāt — would do; asya — of this (Rādhā-kuṇḍa); virājataḥ — situated; giri-taṭe — at the foot of Govardhana Hill; sevām — service; vivekī — who is intelligent; na — not; kaḥ — who.
TRANSLATION

The holy place known as Mathurā is spiritually superior to Vaikuṇṭha, the transcendental world, because the Lord appeared there. Superior to Mathurā-Purī is the transcendental forest of Vṛndāvana because of Kṛṣṇa's rāsa-līlā pastimes. And superior to the forest of Vṛndāvana is Govardhana Hill, for it was raised by the divine hand of Śrī Kṛṣṇa and was the site of His various loving pastimes. And, above all, the superexcellent Śrī Rādhā-kuṇḍa stands supreme, for it is overflooded with the ambrosial nectarean prema of the Lord of Gokula, Śrī Kṛṣṇa. Where, then, is that intelligent Person who is unwilling to serve this divine Rādhā-kuṇḍa, which is situated at the foot of Govardhana Hill?
PURPORT

The spiritual world is three fourths of the total creation of the Supreme Personality of Godhead, and it is the most exalted region. The spiritual world is naturally superior to the material world; however, Mathurā and the adjoining areas, although appearing in the material world, are considered superior to the spiritual world because the Supreme Personality of Godhead Himself appeared at Mathurā. The interior forests of Vṛndāvana are considered superior to Mathurā because of the presence of the twelve forests (dvādaśa-vana), such as Tālavana, Madhuvana and Bahulāvana, which are famous for the various pastimes of the Lord. Thus the interior Vṛndāvana forest is considered superior to Mathurā, but superior to these forests is the divine Govardhana Hill because Kṛṣṇa lifted Govardhana Hill like an umbrella, raising it with His lotuslike beautiful hand to protect His associates, the denizens of Vraja, from the torrential rains sent by the angry Indra, King of the demigods. It is also at Govardhana Hill that Kṛṣṇa tends the cows with His cowherd friends, and there also He had His rendezvous with His most beloved Śrī Rādhā and engaged in loving pastimes with Her. Rādhā-kuṇḍa, at the foot of Govardhana, is superior to all because it is there that love of Kṛṣṇa overflows. Advanced devotees prefer to reside at Rādhā-kuṇḍa because this place is the site of many memories of the eternal loving affairs between Kṛṣṇa and Rādhārāṇī (rati-vilāsa).
In Caitanya-caritāmṛta (Madhya-līlā) it is stated that when Śrī Caitanya Mahāprabhu first visited the area of Vrajabhūmi, He could not at first find the location of Rādhā-kuṇḍa. This means that Śrī Caitanya Mahāprabhu was actually searching for the exact location of Rādhā-kuṇḍa. Finally He found the holy spot, and there was a small pond there. He took His bath in that small pond and told His devotees that the actual Rādhā-kuṇḍa was situated there. Later the pond was excavated by Lord Caitanya's devotees, headed first by the six Gosvāmīs, such as Rūpa and Raghunātha dāsa. Presently there is a large lake known as Rādhā-kuṇḍa there. Śrīla Rūpa Gosvāmī has given much stress to Rādhā-kuṇḍa because of Śrī Caitanya Mahāprabhu's desire to find it. Who, then, would give up Rādhā-kuṇḍa and try to reside elsewhere? No person with transcendental intelligence would do so. The importance of Rādhā-kuṇḍa, however, cannot be realized by other Vaiṣṇava sampradāyas, nor can persons uninterested in the devotional service of Lord Caitanya Mahāprabhu understand the spiritual importance and divine nature of Rādhā-kuṇḍa. Thus Rādhā-kuṇḍa is mainly worshiped by the Gauḍīya Vaiṣṇavas, the followers of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu.

The Nectar of Instruction 10

karmibhyaḥ parito hareḥ priyatayā vyaktiḿ yayur jñāninas
tebhyo jñāna-vimukta-bhakti-paramāḥ premaika-niṣṭhās tataḥ
tebhyas tāḥ paśu-pāla-pańkaja-dṛśas tābhyo 'pi sā rādhikā
preṣṭhā tadvad iyaḿ tadīya-sarasī tāḿ nāśrayet kaḥ kṛtī
SYNONYMS

karmibhyaḥ — than all fruitive workers; paritaḥ — in all respects; hareḥ — by the Supreme Personality of Godhead; priyatayā — because of being favored; vyaktim yayuḥ — it is said in the śāstra; jñāninaḥ — those advanced in knowledge; tebhyaḥ — superior to them; jñāna-vimukta — liberated by knowledge; bhakti-paramāḥ — those engaged in devotional service; prema-eka-niṣṭhāḥ — those who have attained pure love of God; tataḥ — superior to them; tebhyaḥ — better than them; tāḥ — they; paśu-pāla-pańkaja-dṛśaḥ — the gopīs who are always dependent on Kṛṣṇa, the cowherd boy; tābhyaḥ — above all of them; api — certainly; sā — She; rādhikā — Śrīmatī Rādhikā; preṣṭhā — very dear; tadvat — similarly; iyam — this; tadīya-sarasī — Her lake, Śrī Rādhā-kuṇḍa; tām — Rādhā-kuṇḍa; na — not; āśrayet — would take shelter of; kaḥ — who; kṛtī — most fortunate.
TRANSLATION

In the śāstra it is said that of all types of fruitive workers, he who is advanced in knowledge of the higher values of life is favored by the Supreme Lord Hari. Out of many such people who are advanced in knowledge [jñānīs], one who is practically liberated by virtue of his knowledge may take to devotional service. He is superior to the others. However, one who has actually attained prema, pure love of Kṛṣṇa, is superior to him. The gopīs are exalted above all the advanced devotees because they are always totally dependent upon Śrī Kṛṣṇa, the transcendental cowherd boy. Among the gopīs, Śrīmatī Rādhārāṇī is the most dear to Kṛṣṇa. Her kuṇḍa [lake] is as profoundly dear to Lord Kṛṣṇa as this most beloved of the gopīs. Who, then, will not reside at Rādhā-kuṇḍa and, in a spiritual body surcharged with ecstatic devotional feelings [aprākṛtabhāva], render loving service to the divine couple Śrī Śrī Rādhā-Govinda, who perform Their aṣṭakālīya-līlā, Their eternal eightfold daily pastimes. Indeed, those who execute devotional service on the banks of Rādhā-kuṇḍa are the most fortunate people in the universe.
PURPORT

At the present moment almost everyone is engaged in some kind of fruitive activity. Those who are desirous of gaining material profits by working are called karmīs, or fruitive workers. All living entities within this material world have come under the spell of māyā. This is described in the Viṣṇu Purāṇa (6.7.61):
viṣṇu-śaktiḥ parā proktā
kṣetrajñākhyā tathā parā
avidyā-karma-saḿjñānyā
tṛtīyā śaktir iṣyate
[Cc. Madhya 6.154]
Sages have divided the energies of the Supreme Personality of Godhead into three categories — namely, the spiritual energy, marginal energy and material energy. The material energy is considered to be the third-class energy (tṛtīyā śaktiḥ). Those living beings within the jurisdiction of the material energy sometimes engage themselves like dogs and hogs in working very hard simply for sense gratification. However, in this life, or, after executing pious activities, in the next life, some karmīs become strongly attracted to performing various kinds of sacrifices mentioned in the Vedas. Thus on the strength of their pious merit, they are elevated to heavenly planets. Actually those who perform sacrifices strictly according to Vedic injunctions are elevated to the moon and planets above the moon. As mentioned in Bhagavad-gītā (9.21), kṣīṇe puṇye martya-lokaḿ viśanti: after exhausting the results of their so-called pious activities, they again return to the earth, which is called martya-loka, the place of death. Although such persons may be elevated to the heavenly planets by their pious activities and although they may enjoy life there for many thousands of years, they nonetheless must return to this planet when the results of their pious activities are exhausted.
This is the position of all karmīs, including those who act piously and those who act impiously. On this planet we find many businessmen, politicians and others who are simply interested in material happiness. They attempt to earn money by all means, not considering whether such means are pious or impious. Such people are called karmīs, or gross materialists. Among the karmīs are some vikarmīs, people who act without the guidance of Vedic knowledge. Those who act on the basis of Vedic knowledge perform sacrifices for the satisfaction of Lord Viṣṇu and to receive benedictions from Him. In this way they are elevated to higher planetary systems. Such karmīs are superior to the vikarmīs, for they are faithful to the directions of the Vedas and are certainly dear to Kṛṣṇa. In Bhagavad-gītā (4.11), Kṛṣṇa says: ye yathā māḿ prapadyante tāḿs tathaiva bhajāmy aham. "In whatever way one surrenders unto Me, I reward him accordingly." Kṛṣṇa is so kind that He fulfilled the desires of the karmīs and jñānīs, not to speak of the bhaktas. Although the karmīs are sometimes elevated to higher planetary systems, as long as they remain attached to fruitive activities they must accept new material bodies after death. If one acts piously, he can attain a new body among the demigods in the higher planetary systems, or he may attain some other position in which he can enjoy a higher standard of material happiness. On the other hand, those who are engaged in impious activities are degraded and take birth as animals, trees and plants. Thus those fruitive actors who do not care for the Vedic directions (vikarmīs) are not appreciated by learned saintly persons. As stated in Śrīmad-Bhāgavatam (5.5.4):
nūnaḿ pramattaḥ kurute vikarma
yad indriya-prītaya āpṛṇoti
na sādhu manye yata ātmano 'yam
asann api kleśada āsa dehaḥ
"Materialists who work hard like dogs and hogs simply for sense gratification are actually mad. They simply perform all kinds of abominable activities simply for sense gratification. Materialistic activities are not at all worthy of an intelligent man, for as a result of such activities, one gets a material body, which is full of misery." The purpose of human life is to get out of the threefold miserable conditions, which are concomitant with material existence. Unfortunately, fruitive workers are mad to earn money and acquire temporary material comforts by all means; therefore they risk being degraded to lower species of life. Materialists foolishly make many plans to become happy in this material world. They do not stop to consider that they will live only for a certain number of years, out of which they must spend the major portion acquiring money for sense gratification. Ultimately such activities end in death. Materialists do not consider that after giving up the body they may become embodied as lower animals, plants or trees. Thus all their activities simply defeat the purpose of life. Not only are they born ignorant, but they act on the platform of ignorance, thinking that they are getting material benefits in the shape of skyscraper buildings, big cars, honorable positions and so on. The materialists do not know that in the next life they will be degraded and that all their activities simply serve as parābhava, their defeat. This is the verdict of Śrīmad-Bhāgavatam (5.5.5): parābhavas tāvad abodha jātaḥ.
One should therefore be eager to understand the science of the soul (ātma-tattva). Unless one comes to the platform of ātma-tattva, by which one understands that the soul and not the body is oneself, one remains on the platform of ignorance. Out of thousands and even millions of ignorant people who are wasting their time simply gratifying their senses, one may come to the platform of knowledge and understand higher values of life. Such a person is called a jñānī. The jñānī knows that fruitive activities will bind him to material existence and cause him to transmigrate from one kind of body to another. As indicated in Śrīmad-Bhāgavatam by the term śarīra-bandha (bound to bodily existence), as long as one maintains any conception of sense enjoyment, his mind will be absorbed in karma, fruitive activity, and this will oblige him to transmigrate from one body to another.
Thus a jñānī is considered superior to a karmī because he at least refrains from the blind activities of sense enjoyment. This is the verdict of the Supreme Personality of Godhead. However, although a jñānī may be liberated from the ignorance of the karmīs, unless he comes to the platform of devotional service he is still considered to be in ignorance (avidyā). Although one may be accepted as a jñānī, or one advanced in knowledge, his knowledge is considered impure because he has no information of devotional service and thus neglects the direct worship of the lotus feet of the Supreme Personality of Godhead.
When a jñānī takes to devotional service, he rapidly becomes superior to an ordinary jñānī. Such an advanced person is described as jñāna-vimukta-bhakti-parama. How a jñānī takes to devotional service is mentioned in Bhagavad-gītā (7.19), wherein Kṛṣṇa says:
bahūnāḿ janmanām ante
jñānavān māḿ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ
"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." Actually a person is wise when he surrenders unto the lotus feet of Kṛṣṇa, but such a mahātmā, great soul, is very rare.
After taking to devotional service under the regulative principles, a person may come to the platform of spontaneous love of Godhead, following in the footsteps of great devotees like Nārada and Sanaka and Sanātana. The Supreme Personality of Godhead then recognizes him to be superior. The devotees who have developed love of Godhead are certainly in an exalted position.
Of all these devotees, the gopīs are recognized as superior because they do not know anything other than satisfying Kṛṣṇa. Nor do the gopīs expect any return from Kṛṣṇa. Indeed, sometimes Kṛṣṇa puts them into extreme suffering by separating Himself from them. Nonetheless, they cannot forget Kṛṣṇa. When Kṛṣṇa left Vṛndāvana for Mathurā, the gopīs became most dejected and spent the rest of their lives simply crying in separation from Kṛṣṇa. This means that in one sense they were never actually separated from Kṛṣṇa. There is no difference between thinking of Kṛṣṇa and associating with Him. Rather, vipralambha-sevā, thinking of Kṛṣṇa in separation, as Śrī Caitanya Mahāprabhu did, is far better than serving Kṛṣṇa directly. Thus of all the devotees who have developed unalloyed devotional love for Kṛṣṇa, the gopīs are most exalted, and out of all these exalted gopīs, Śrīmatī Rādhārāṇī is the highest. No one can excel the devotional service of Śrīmatī Rādhārāṇī. Indeed, even Kṛṣṇa cannot understand the attitude of Śrīmatī Rādhārāṇī; therefore He took Her position and appeared as Śrī Caitanya Mahāprabhu, just to understand Her transcendental feelings.
In this way Śrīla Rūpa Gosvāmī gradually concludes that Śrīmatī Rādhārāṇī is the most exalted devotee of Kṛṣṇa and that Her kuṇḍa (lake), Śrī Rādhā-kuṇḍa, is the most exalted place. This is verified in a quotation from Laghu-bhāgavatāmṛta (Uttara-khaṇḍa 45), as quoted in Caitanya-caritāmṛta:
yathā rādhā priyā viṣṇos
tasyāḥ kuṇḍaḿ priyaḿ tathā
sarva-gopīṣu saivaikā
viṣṇor atyanta-vallabhā
"Just as Śrīmatī Rādhārāṇī is dear to the Supreme Lord Kṛṣṇa [Viṣṇu], so Her bathing place [Rādhā-kuṇḍa] is equally dear to Kṛṣṇa. Among all the gopīs, She alone stands supreme as the Lord's most beloved."
Therefore everyone interested in Kṛṣṇa consciousness should ultimately take shelter of Rādhā-kuṇḍa and execute devotional service there throughout one's life. This is the conclusion of Rūpa Gosvāmī in the tenth verse of Upadeśāmṛta.

The Nectar of Instruction 11

kṛṣṇasyoccaiḥ praṇaya-vasatiḥ preyasībhyo 'pi rādhā
kuṇḍaḿ cāsyā munibhir abhitas tādṛg eva vyadhāyi
yat preṣṭhair apy alam asulabhaḿ kiḿ punar bhakti-bhājāḿ
tat premedaḿ sakṛd api saraḥ snātur āviṣkaroti
SYNONYMS

kṛṣṇasya — of Lord Śrī Kṛṣṇa; uccaiḥ — very highly; praṇaya-vasatiḥ — object of love; preyasībhyaḥ — out of the many lovable gopīs; api — certainly; rādhā — Śrīmatī Rādhārāṇī; kuṇḍam — lake; ca — also; asyāḥ — of Her; munibhiḥ — by great sages; abhitaḥ — in all respects; tādṛk eva — similarly; vyadhāyi — is described; yat — which; preṣṭhaiḥ — by the most advanced devotees; api — even; alam — enough; asulabham — difficult to obtain; kim — what; punaḥ — again; bhakti-bhājām — for persons engaged in devotional service; tat — that; prema — love of Godhead; idam — this; sakṛt — once; api — even; saraḥ — lake; snātuḥ — of one who has bathed; āviṣkaroti — arouses.
TRANSLATION

Of the many objects of favored delight and of all the lovable damsels of Vrajabhūmi, Śrīmatī Rādhārāṇī is certainly the most treasured object of Kṛṣṇa's love. And, in every respect, Her divine kuṇḍa is described by great sages as similarly dear to Him. Undoubtedly Rādhā-kuṇḍa is very rarely attained even by the great devotees; therefore it is even more difficult for ordinary devotees to attain. If one simply bathes once within those holy waters, one's pure love of Kṛṣṇa is fully aroused.
PURPORT

Why is Rādhā-kuṇḍa so exalted? The lake is so exalted because it belongs to Śrīmatī Rādhārāṇī, who is the most beloved object of Śrī Kṛṣṇa. Among all the gopīs, She is the most beloved. Similarly, Her lake, Śrī Rādhā-kuṇḍa, is also described by great sages as the lake that is as dear to Kṛṣṇa as Rādhā Herself. Indeed, Kṛṣṇa's love for Rādhā-kuṇḍa and Śrīmatī Rādhārāṇī is the same in all respects. Rādhā-kuṇḍa is very rarely attained, even by great personalities fully engaged in devotional service, not to speak of ordinary devotees who are only engaged in the practice of vaidhī bhakti.
It is stated that a devotee will at once develop pure love of Kṛṣṇa in the wake of the gopīs if he once takes a bath in Rādhā-kuṇḍa. Śrīla Rūpa Gosvāmī recommends that even if one cannot live permanently on the banks of Rādhā-kuṇḍa, he should at least take a bath in the lake as many times as possible. This is a most important item in the execution of devotional service. Śrīla Bhaktivinoda Ṭhākura writes in this connection that Śrī Rādhā-kuṇḍa is the most select place for those interested in advancing their devotional service in the wake of the lady friends (sakhīs) and confidential serving maids (mañjarīs) of Śrīmatī Rādhārāṇī. Living entities who are eager to return home to the transcendental kingdom of God, Goloka Vṛndāvana, by means of attaining their spiritual bodies (siddha-deha) should live at Rādhā-kuṇḍa, take shelter of the confidential serving maids of Śrī Rādhā and under their direction engage constantly in Her service. This is the most exalted method for those engaged in devotional service under the protection of Śrī Caitanya Mahāprabhu. In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes that even great sages and great devotees like Nārada and Sanaka do not get an opportunity to come to Rādhā-kuṇḍa to take their baths. What, then, to speak of ordinary devotees? If, by great fortune, one gets an opportunity to come to Rādhā-kuṇḍa and bathe even once, he can develop his transcendental love for Kṛṣṇa, exactly as the gopīs did. It is also recommended that one should live on the banks of Rādhā-kuṇḍa and should be absorbed in the loving service of the Lord. One should bathe there regularly and give up all material conceptions, taking shelter of Śrī Rādhā and Her assistant gopīs. If one is thus constantly engaged during his lifetime, after giving up the body he will return back to Godhead to serve Śrī Rādhā in the same way as he contemplated during his life on the banks of Rādhā-kuṇḍa. The conclusion is that to live on the banks of the Rādhā-kuṇḍa and to bathe there daily constitute the highest perfection of devotional service. It is a difficult position to attain, even for great sages and devotees like Nārada. Thus there is no limit to the glory of Śrī Rādhā-kuṇḍa. By serving Rādhā-kuṇḍa, one can get an opportunity to become an assistant of Śrīmatī Rādhārāṇī under the eternal guidance of the gopīs.

Sri Govinda Lilamrta Krishna das kaviraja Goswami


1- Yearning to meet His beloved Radharani, Lord Hari walked a little distance turned from the path, and arrived at His favorite place, Radha-kunda.
2- Filled with many jeweled staircases, and it's four corners studded with jewels, Radha-kunda appeared very beautiful.
3- In the four corners were pavilions studded with glistening jewels. Around the pavilions were jeweled mosaic floors and courtyards.
4- Around each pavilions were four wonderfully colorful swings, decorated with various fragrant flowers, and suspended from the branches of trees.
5- In the south was a swing suspended from two campaka trees. In the east was a swing suspended from two kadamba trees. In the north was a swing suspended from two mango trees. In the west was a swing suspended from two bakula trees. In the east by southeast corner the grove of trees came right up to the water and a little north of that place was a wonderfully colorful bridge suspended from pillars. The water of the lake was of varying depth, sometimes as deep as one's neck, chest, belly, navel, hips, thighs, or knees. The groves of tress on the shore were of varying shapes, some six-sided, seven-sided, eight-sided or circular. The temperature was always pleasant, the winters being warm and the summers cool. In all directions there were staircases studded with various jewels. The water which vanquished all thirst for it's drinkers, was decorated with waves that glistened as if they were many jewels. In the middle of the water was a great assembly of water=fowl. The shore was decorated with many courtyards where Shri Shri Radha and Krishna enjoyed many joking pastimes in the company of Their associates. There were many wonderfully colorful, broad mosaic floors, and in all directions there were many trees, blossoming with many large flowers and fruits, and embraced by many flowering creepers.
6- In the four corners of Radha-kunda there were gardens of madhavi creepers surrounded by groves of banira, kesara, and asoka trees.
7- Around these were the large groves of the various gopis, and beyond them were groves of plantain trees that provided nice transcendental fruits and cooling shade.
8- Beyond that were gardens and forests of flower-bearing trees. In the middle of Radha-kunda's waters was a glistering bridge leading to a jeweled palace.
9- In these gardens were many goddesses of fortune and hundreds of maidservants engaged by Vrnda-devi in collecting various fruits and flowers, and in rendering various services in pleasant cottage here and there in the forest.
10- There was no excessive heat or cold, and only the good qualities of spring and the other seasons were present in those groves of Radha-kunda. Vrnda-devi personally arranged that all the paths, courtyards, and building were regularly sprinkled with scented water, the gates and roofs decorated with many flags, and the forest-groves, path, swings, courtyards, and palaces were all wonderfully decorated with colorful flowers.
11- In those groves were many beautiful pastime-cottages. In those cottages were many couches fashioned of various flowers, flower-stems, and lotus petals and generous cushions. In those cottages were goblets of sweet nectar, betel-nuts, water, and other refreshments.
12- There were many kahlara, raktatpala, pundarika, pankeruha, indivara, and kairava lotus flowers in Radha-kunda. The honey and pollen falling from these flowers made the entire pondvery fragrant.
13- Radha-kunda was filled with the pleasant cooing of the swans, cranes, datuhas, madgus, cuckoos, and other birds, as well as the varatas, laksmanas, and other species of geese. Radha-kunda was also filled with the charming nectarean poems the jubilant male and female parrots recited describing the pastimes of Lord Krishna.
14- The peacocks become maddened with ecstatic love when they see the beautiful form of Lord Krishna, as splendid as a rain-cloud. These ecstatic peacocks coo and dance in the gardens and courtyards of Radha-kunda.
15- When the haritas, paravatas, catakas, and other wonderfully birds saw the form of Lord Krishna they became full of transcendental bliss. These birds filled the forest of Radha-kunda with a charming sound like nectar for the ears.
16- The cakora birds in Radha-kunda's sky revile the feeble beauty of the moon. Instead they prefer to drink the nectarean moonlight of Lord Krishna's face, which is worshipped by billions of the best full moons.
17- The groves around Radha-kunda were filled with bending trees and creepers bearing many new sprouts, buds, blossomed flowers, unripe and ripe fruits. Radha-kunda was in the middle of a district of many lakes. It was filled with the splendor of many different kinds of lotus flowers. It's shore and waters were the place of Lord Hari's transcendental pastimes. It's numberless transcendental virtues eclipsed even the wonder of he milk-ocean in the plant of Svetadvipa.
18- Next to Radha-kunda is a similar lake named Syama-kunda, which was created by the touch of Lord Krishna's lotus foot. Around Radha-kunda are eight groves named after the eight principal gopis. These gopis lovingly created these groves with great effort to please the dear Divine Couple by facilitating Their pastimes.
19- Many gardens and a tree-lined path mark the boundary of the Radha-kunda area.
20- The narrow lanes in the Radha-kunda area were made of pure crystal studded with sapphires. They appeared like little creeks with diminutive waves.
21- The jewels in these lanes reflect the nearby jeweled walls. These walls have many doors leading to pleasant gardens which appear to be in another world.
22- To the north of the Radha-kunda area is the courtyard named Ananga-rangambuja, within which is a pleasant golden plantain and bakula grove in the shape of an eight-petaled lotus. The courtyard itself is in the shape of a thousand-petaled lotus whose lovely whorl is fashioned of glittering golden mosaics. In this pleasant lotus-courtyard there are many nice places which are extremely suitable for the Lord's pastimes. By this courtyard is the opulent palace named Lalitanandana, where Shri Shri Radha and Krishna, the monarchs of Vrndavana-forest reign. This palace is pleasant in every season. It is decorated and maintained by Lalita's student Kalavati, and it is the abode of various pastimes for the Divine Couple.
23- Around the golden whorl of this thousand-petaled lotus courtyard are various rings, each one twice as large as the preceding one. The first ring is a grove of ruby bakula trees. Next is a grove of kadamba trees fashioned from various jewels. Next are five pavilions fashioned from gold, lapis lazuli, sapphire, crystal, and ruby respectively. within these pavilions are many handsome pairs of beasts, birds, humans, and demigods, all splendidly decorated with ornaments made of various jewels. In this courtyard there also many other bakula and other trees glistering with wonderful flowers and leaves in five different colors. In this middle of this lotus-whorl is also a great treasury-building filled knee-deep with precious gems.
24- In the eight petals of the lotus-shaped grove there are many smaller groves filled with asoka trees and creepers which bear white, red, green, yellow, and blue flowers, even down to their roots. In the northwest petal there is a pleasant grove of asoka trees. This grove is named vasanta-sukhada and it is filled with the musical sounds of many bumble-bees and cuckoos.
25- The grove named Shri Padma-mandira is situated in the southwestern petal. It has a four-sided wall with windows and four gates.
26- These four walls are decorated with wonderfully colorful designs and pictures fashioned from various jewels. Within this grove Shri Krishna and the gopis enjoy their purva-raga and other pastimes.
27- Within this grove Lord Krishna enjoyed the rasa-dance and other pastimes wonderfully arranged by Lalita-devi. Just outside this grove Lord Krishna killed Putana, Arista, and other demons.
28- The palace in this grove is fashioned in the form of a lotus flower. The central room there is like a splendid jeweled filament of that lotus flower. The inner chambers around that room are like the inner whorl of that lotus flower. The sixteen walls that surround that palace are like the petals of that lotus flower.
29- Above these sixteen palaces were many palatial turrets and spires, and between them there many palaces also.
30- These walls were supported by rows of crystal columns and had red-coral roofs.
31- These roofs were decorated with great jeweled spires with glistening tops.
32- Above these two roofs there is a third set of very tall spires which delight the eyes of the Divine Couple and the residents of Vrndavana.
33- The bases of the walls were decorated with wonderfully colorful jeweled designs and pictures. Staircases from the walls led in all directions to beautiful mosaic pavements.
34- At the far boundaries of these extensive mosaic pavements are a series of very tall trees.
35- The boundary of this mosaic pavement is decorated with nice flowers and fruits. It is known as keli-ratnakara, the treasury of jewels where Shri Shri Radha and Krishna and Their associates enjoy transcendental pastimes.
36- In the grove to the southeast is a lotus-shaped jeweled swing facing east and west, and expertly suspended between two branches of a bakula tree.
37- This swing was placed between two tiltling branches of a bakula tree that shades a pleasant garden below.
38- The swing was firmly tied to the tree with four stout silkenropes. The area around the swing was a perfectly level plain.
39- The bakula tree was enclosed by a little fence formed of eight rubies and eight red-corals, each as large as one's hand.
40- In this mosaic floor is a jeweled design resembling a colorful sixteen-petaled lotus flower.
41- This lotus flower has eight gates in it's filament and two gates in it's southern petal.
42- The swing was suspended from two poles. It had splendid pillows on it's seat, back, and sides.
43- The seat was upholstered with golden and multicolored cloth sewn with pearls resembling glittering moons.
44- The eight principal gopis stood in the petals, and the other gopis melodiously sang as Vrnda-devi moved Shrimati Radharani and the infallible Supreme Personality of Godhead, who were seated on the swing.
45- This place, where Shrimati Radharani and the infallible Supreme Personality of Godhead sit on the lotuslike swing in the presence of all Their associates, is known as Madanandolana-tirtha.
46- In the northeast is a lake and grove of Madhavi-creepers where the Lord enjoy various pastimes. This place, in the shape of an eight-petaled lotus flower, is named Madhavananda-tirtha.
47- To the north of this place is a grove named Sitambuja-kunja, in the shape of a white lotus flower. The filament of this lotus-shaped grove is studded with jewels, and it's whorl is made of gold, and it's petals consist of various groves and gardens. These groves are shaded by many bending trees embraced by flowering malli-jasmine creepers. The blossoming punnaga flowers make the groves seem to be always flooded by silver moonlight.
48- The eastern grove is named Kunjasitambuja-tirtha (the blue lotus flower). It has a golden whorl, with smaller groves as it's petals. It is filled with bending trees embraced by golden creepers. It's many tamala trees make it appear to be filled with glistening sapphires.
49- The southern petal is a grove named Kunjarunambuja-tirtha (the grove in the shape of a red lotus flower). It is filled with blossoming clove-creepers. It center and outskirts are decorated with rubies and other precious gems.
50- The western petal is a grove named Hemambuja-tirtha (the golden lotus flower). From center to circumference it is made of gold. It is filled with creepers and blossoming campaka trees.
51- In this way there are various groves in the north and other directions. The different colors and features of these groves astonish the eyes of the visitor. These groves are very dear to Shri Shri Radha and Krishna.
52- These groves are filled with sublimely fragrant red, green, yellow, and blue flowers. The northeast, southeast, southwest, and northwest groves are filled with blossoming campaka flowers. The east, north, south, and west are filled with blossoming madhavi-creepers.
53- In these groves some trees had their glistening tilting branches tangled together, and others had their branches neatly separated. These groves were filled with the delightful sweet sounds of the blue, yellow, and red parrots, cuckoos, and bumble-bees. These groves appeared to be a great palace in Radha-kunda.
54- The budding and blossoming flowers growing on the land and in the waters of these groves and lakes provided various ornaments, garments, couches, awnings, and other paraphernalia to decorate the Radha-kunda area. The red, white, yellow, and blue lotus flowers made a wonderful, and colorful picture in all directions.
55- In the middle of this sixteen-petaled lotus flower there are four gates guarded by an army of softly buzzing bees. Beyond those gates is charming jeweled garden filled with blossoming flowers, fresh buds, and arrow-like twigs.
56- The porches of these four gates are shaded by the long branches of nearby trees, and constantly protected and maintained by Manjumukhi-dasi, the expert student of Visakha-devi.
57- In the middle of this green garden is a regal garden grove named Visakha-nandada or madana-sukhada. It is the abode of bliss fro the Vrajabhumi's eyes. It is completely inundated by the nectar-flood of Lord Shri Shri Radha-Bakari's pastimes.
58- In the east is a wonderful grove named Citranandada-tirtha (the bestower of wonderful bliss). In this grove is a wonderful swing, wonderful palaces, wonderful courtyards, wonderful mosaic floors, bees, wonderful colorful birds, many dark trees, many wonderful jewels, and many wonderful trees and creepers.
59-In the southeast is the grove named Purnendu-kunja (the full-moon). This grove is decorated with a beautiful pastimes-couch and other paraphernalia. This grove delights the gopis Indulekha. This grove has a courtyard where the floor is paved with crystal and moonstones. The entire place is made very colorful by the pundarika lotus flowers, kairava lotus flowers. and malli jasmine flowers. There are many creepers and trees bearing beautiful flowers, and there are charming sounds of the bumble-bees, cuckoos, and parrots. Even in this age of kali, during the full-moon night beautifully dressed Radha and Krishna come here with Their gopi-associates and enjoy transcendental pastimes, unseen by the conditioned souls.
60- In the south is a grove named Campakalatanandada-kunja (the grove that delights Campakalata). The land and everything else there is golden. It is filled with golden flowers and golden creepers. There are many wonderful golden lotus flowers. There are golden courtyards with golden mosaic floors. There are golden pavilions and golden swings. There are golden birds and golden-complexioned servants. One day, Shrimati Radharani, dressed Herself in golden garments, and decorated Her body with golden cosmetics, entered this golden grove, so expertly camouflaged that even Lord Krishna did not noticed She was standing before Him. One day Lord Krishna camouflaged Himself in the same say, with golden garments and cosmetics, and in the same way He remained unobserved as He overheard His beloved Radharani's description of Their love to Her intently listening gopi-friends. One day Padma sent Jatila to this grove to find Radharani, and when Jatila looked at the throne where Radharani and Krishna were seated, she could see Lord krishna only, for Radharani's golden complexion and garments so nicely camouflaged Her.
61- In that grove is wonderful dining-area and kitchen where expert Campakalata and Vrnda-devi happily cook picnic-lunches for their masters, the Divine- Couple.
62- In the southwest is the grove named Rangadevi-sukha-prada (the grove that delights Rangadevi), which greatly expands the pleasure of Shrimati Radharani. Everything in this grove is blue. There are blue tamala trees whose branches are embraced by blue creepers, and there are courtyards whose cobblestones are blue sapphires. The blue environment makes it easy to not see Lord Krishna. One day when Mukhara and the other elderly gopis entered this grove and met Radha and Krishna, they could see Radha only, so perfectly did Lord Krishna's blue complexion camouflaged Him.
63- In the west is a grove named Tungavidyanandada (the grove that delights Tungavidya). Everything in this grove is red. There are red trees with red flowers and leaves, their branches embraced by red creepers. There is a red pavilion and a red swing. There is a courtyard where the cobblestones are rubies.
64- In the northwest there is a grove named Sudevi-sukhada-kunja (the grove that delights Sudevi). Everything in this grove is green. There are green trees, green creepers, green birds, and a courtyard paved with emeralds.
65- In the north is a grove protected by Ananga-manjari, and it is sublimely beautiful. It appears like a sixteen-petaled lotus flower surrounded by water. It's glistening sapphires, rubies, and moonstones appear to be waves in a lake and it's other jewels appear to be water-lilies, lotuses, bumble-bees, swans, and other beautiful forms.
66- Shri Radha-kunda is full of wonderful transcendental qualities just like those of Shrimati Radharani Herself. Shri Radha-kunda is as dear to Lord Hari as Shrimati Radharani is Herself. Lord Shri Madhavendu eternally enjoys loving pastimes with Shrimati Radharani on the shore of Radha-kunda. One who bathes even only once in the waters of Radha-kunda attains pure love for Krishna.
67- When the king of heroes, Lord Krishna, saw Radha-kunda, at first He became jubilant, but then He became overwhelmed by burning feelings of love in separation from Shrimati Radharani. The desire to attain His beloved Radharani, devoured His thoughts, and in this condition He began to imagine that Radha-kunda was identical with His beloved Radharani.
68- Lord Krishna thought the playful cakravaka couple were Shrimati Radharani's breasts. He thought the movements of the nectar waves were the motions of His beloved Radharani's breasts. He thought the foam on the water's surface was Her necklace of splendid pearls.
69- Lord Krishna thought the nectarean waves of Radha-kunda were the charming sweetness of His beloved Radharani. He thought the lotus flowers in Radha-kunda were His beloved Radharani's eyes. He thought the swarm of black-bees were Her hair. He thought the jubilant deer on the shore were Her graceful motions. He thought the cooing of the swans was the tinkling of Her ankle-bells. He thought Radha-kunda was His beloved RAdharani.
70- Lord Krishna thought the place where Syama-kunda flows into Radha-kunda was His own arms embracing His beloved Radharani. He thought the waves in Radha-kunda were Radharani's trembling because of His embrace. He thought the red lotus flowers in Radha-kunda were Radharani's hands responding to His embrace.
71- Lord Krishna thought the slightly tilting lotus flowers moving in the breeze were Shrimati Radharani's lotus face, abruptly turning because of the kissing of the bumble-bee of His roving sidelong glance.
72- Lord Krishna thought the loud buzzing of the bees was the inarticulate cry of agitated Radharani, pretending to resist His advances.
73- As He stood on the bowed head of Govardhana Hill. Lord Hari thought the two lakes, Radha-kunda and Syama-kunda, filled with moving lotus flowers, moving in the wind-tossed waves, were actually His own restless tear-filled eyes, agitated with ecstatic love for Shrimati Radharani.
74- As Lord Krishna gazed at Radha-kunda He saw the limbs of His beloved Radharani. In this way He became filled with intense bliss. His ardent desire to meet Her, shattered to pieces the peaceful composure within His heart.
75- Lord Krishna then looked at Syama-kunda, with various groves built by His own close friends. When He saw Syama-kunda by the side of Radha-kunda He thought Syama-kunda was Himself standing next to His beloved Radharani.
76- Lord Krishna's closest friends, such as Subala, Madhumangala, Ujjvala, Arjuna, Gandharva, Vidagdha, Bhrnga, Kokila, Daksa, Sannandana, and others divided the groves around Radha-kunda, giving each one to a particular gopi such as Shrimati Radharani or Lalita-devi.
77- In the northwest is the grove Manasa-pavana-tirtha, and the cottage Subalanandada, which were both accepted by Shrimati Radharani. She regularly bathes there with Her friends, considering the water to be identical with the madhvika honey of Lord krishna's lotus feet. That place is as dear to Her as Lord Krishna Himself.
78-In the north is the wonderful forest-cottage named Madhumangala-sanda which was accepted by Lalita-devi. and which was very dear to Shrimati Radharani.
79- In the northeast is the cottage named Ujjvalanandada, which accepted by Visakha-devi, In this way in each direction there was a cottage that was accepted by a particular gopi.
80- One path enters Radha-kunda from the east, and another from the west. Both humans and animals travel these paths to baths in Radha-kunda and drink it's waters.
81- Those devotees who have developed genuine love for the Divine Couple, and will soon became eligible to assist in Their pastimes, are able to see, within their pure hearts, these spiritual features of Radha-kunda. Others cannot help but think that Radha-kunda is an ordinary material place.
82- When Vrnda-devi noticed the arrival of Nanda's son Krishna, she became very happy. She approached Him and presented Him with a pair of lotus-whorl earrings.
83- Vrnda-devi, artistic skill could be clearly seen in the lotus-whorl earrings she had fashioned herself, and just then given to Lord Krishna, who was radiant with transcendental qualities, Vrnda-devi, speaking about Shrimati Radharani in unaffected sweet words, brought Lord Krishna around the shore of Radha-kunda, from one grove to another until they reached the Madana-sukhada grove in the northeast corner.
84- When Lord Krishna entered Madana-sukhada-kunja He became very happy to see the places where He had enjoyed pastimes with Shrimati Radharani in the past, and where he desired to enjoy pastimes with her in the future.
85- When Lord Krishna entered this grove so nicely decorated by Visakha, Manjumukhi, and Vrnda-devi, He became very pleased. Filled with longing to meet His beloved Radharani, He spoke the following words to Vrnda-devi:
86- O Vrnda, if by good fortune your friend Radharani were to accidentally come to this place, and if there were no obstacles to My enjoying pastimes with Her, then this pleasant forest, this charming cottage, and all these wonderful decorations you have fashioned, would all become sublimely useful to Me.
87- I think Tulasi must have told Radharani how I met Saibya on the road. Tulasi must have told Radharani my actual intention to meet Her. Tulasi shall certainly bring Her to this place.
88- Shrimati Radharani has certainly heard two different stories, one of how I shall meet Her, and another of how I shall meet Candravali. These contradictory stories have certainly thrown Her into the intense suffering of love, and made her burn with the desire to meet with Me. O Dhanistha, please quickly go to Lalita, and have her bring Radharani to this place.
89- O Vrnda, please post one gopi on the path leading to the cows. This gopi may divert any of My cowherd friends trying to find Me. In this way We will not be interrupted by them.
90- Please post another expert gopi on the path to Gauri-tirtha. If Saibya comes for Me again this gopi can deceive her and send her in the wrong direction.
91- Observing how His brahmana friend Madhumangala was greedily eyeing two trees decked with ripe bananas, Lord hari said to Vrnda-devi: And also please see to it that you adequately fills your belly with all this fruits.
92- Madhumangala at once interjected: O friend, what is the use of asking her to eat these bananas. You should ask me to eat them. By constantly gazing at them I am becoming extremely hungry. I should stop at this very place, devour them all, and in this way satisfy the appetite burning in my stomach.
93- When the expert gopis were posted in their places, Lord Krishna, filled with amorous longing, waited, fixing His eyes on the path where His beloved Radharani was to appear.
94- As Lord Krishna waited for His lotus-faced beloved to arrive, He became very impatient. he considered each passing moment to be as long as hundred of thousands of yugas. Although His peaceful composure is generally deeper than hundreds of oceans, He became very agitated and restless. This is not at all surprising. This is the natural emotional response of genuine lovers for their beloved.
95- Thus ends the seventh chapter of Govinda-lilamrta in the matter of the Lord's morning pastimes. Shrila Raghunatha dasa Goswami has ordered me to write this book, which I have been able to do by blessings of Shrila Raghunatha Bhatta Goswami and the saintly association of Shrila Jiva Goswami. I consider this book the ripened fruit of the service I have rendered to Shrila Rupa Goswami, who is like a bumble-bee relishing the honey at the lotus feet of Shri Chaitanya Mahaprabhu.

Author: Bhaktivinoda Thakura
Book Name: Gitamala
Language: Bengali

LYRICS:
(1)
palya-dāsī kori lalitā sundarī
amare loiyā kabe
śrī-rādhikā-pade kale milaibe
ajña-sebā samarpibe

(2)
śrī rūpa mañjarī sańge jabo kabe
rasa-seba-śikṣa-tare
tad-anugā hoye rādhā-kuṇḍa tate
rohibo harṣitāntare

(3)
śrī viśākhā-pade sańgīta śikhibo
kṛṣṇa-līlā rasamaya
śrī rati mañjarī śrī rasa mañjarī
hoibe sabe sadaya

(4)
parama ānande sakale miliya
rādhikā caraṇe rabo
ei parākāṣṭhā siddhi kabe habe
pabo rādhā-pada saba

TRANSLATION
1) When will Lalita Sundari foster me as her own aspirant novice maidservant? Then later she will offer me up unto the lotus feet of Srimati Radharani, and will place me entirely at Her disposal for rendering various services according to Her own merciful orders.

2) When will Sri Rupa Manjari take me along with herself to the banks of Sri Radha-kunda to give me lessons in the performance of services to the transcendental mellows? She will take me there and make me practice by following her instructions and movements. Thus I will pass my time feeling great delight within my heart.

3) At the lotus feet of Sri Visakha I will learn music and songs which are all abounding in the transcendental mellows of Krsna's pastimes. All of the other sakhis in our group, including Sri Rati Manjari and Sri Rasa Manjari, will also share their most kind and affectionate dealings with me.

4) All of us will meet together, feeling the greatest supreme bliss, and we will remain by the lotus feet of Sri Radhika. When, oh when will there be this highest excellence of the culmination of spiritual perfection, whereby I will receive the intoxicating honey flowing from the lotus feet of Srimati Radharani?

ong Name: Cintamani Moy
Official Name: Siddhi Lalasa Song 5
Author: Bhaktivinoda Thakura
Book Name: Gitamala
Language: Bengali

LYRICS:
(1)
cintāmaṇi-maya rādhā-kuṇḍa-taṭa
taha kuñja śata śata
prabāla bidruma maya taru-latā
mukta-phale abanata

(2)
svānanda-sukhadā kuñja manohara
tahate kuṭīra śobhe
basiya tathaya gabo kṛṣṇa nāma
kabe kṛṣṇa-dasya hobe

(3)
emona samaya muralira gāna,
pasibe e dāsī-kāne
ānanda matibo sakala bhulibo,
sri-kṛṣṇa-vamsira gane

(4)
radhe radhe boli murali dakibe
madīya īśwari nāma
śuniya camaki uthibe e dāsī
kemon koribe prāna

TRANSLATION
1) The banks of Sri Radha-kunda are made of billions of conscious, ecstatic desire-fulfilling touchstones, and surrounding the lake are hundreds and hundreds of beautiful transcendental gardens and groves. All the trees and creepers in those gardens are made of coral and rubies, and the fruits they produce are diamonds and pearls. And their branches are bending down to the ground due to being overburdened with millions of these lovely gems.

2) My small cottage is shining beautifully within that most enchanting garden called Svananda-sukhada-kunja. Living there, I will sing Krsna's holy name, and I will greedily hanker for that time when I will get the service of Him and His associates.

3) At this time, while thinking like this, the songs of a transcendental flute will suddenly enter this maidservant's ear. Becoming madly excited by such a sound, I will forget everything and will only listen spellbound to those wonderful songs of Sri Krsna's flute.

4) The low, deep sound of His long murali flute will call out, "Radhe. . . Radhe. . ." --- the very name of my only worshipable Empress and Maharani! Startled with wonder by hearing such a sound, this maidservant will then stand up in great haste with an anxious heart, wondering what to do next.


Song Name: Nirjana Kutire Sri Radha Carana
Official Name: Siddhi Lalasa Song 6
Author: Bhaktivinoda Thakura
Book Name: Gitamala
Language: Bengali

LYRICS:
(1)
nirjana kuṭīre śrī rādhā-caraṇa
smaraṇe thākibā rata
śrī rūpa mañjarī dhīre dhīre āsi
kahibe amaya

(2)
bolibe o’ sakhi! ki koro basiya,
dekhaha bahire asi
yugala milana śobha nirūpama
hoibe caraṇa

(3)
svārasikī siddhi braja-gopī dhana
parama-cañcala sati
yogīra dheyana nirviśeṣa jñāna
na pāya ekhane

(4)
sākṣāt darśana madhyāhna līlāya
rādhā-pada-sevārthinī
yakhana ye seva koroho yatane
śrī rādhā-caraṇe dhāni

TRANSLATION
1) In my solitary cottage, I will constantly remain absorbed in the remembrance of Sri Radha's lotus feet. By and by, I will see Sri Rupa Manjari slowly approaching. Coming up to me, she will then begin saying some very nice things to me.

2) She will say, "Oh sakhi! My dear friend, what are you doing sitting here? Just come outside here and look --- just see Who is coming! The Divine Couple will now perform Their splendors, unparalleled transcendental meeting, and today you will be one of the maidservants at Their lotus feet!"

3) The perfections of their personal mellows which are individually exhibited by each of the gopis of Vraja are all the real treasures of Vrndavana, and these individual moods are intelligently fickle and chaste. The so-called meditations of the yogis, or the impersonal speculations of the Brahmavadis cannot get any foothold within the realm of such transcendental mellows as those which are naturally exhibited by the gopis.

4) Seeing Them personally coming and performing Their midday pastimes there at Radha-kunda, I have become very much desirous to serve the lotus feet of Sri Radha. And whenever I get the opportunity to render some small service, I will perform that service with the greatest care and attention, and I will thus become rich with the treasure of Her lotus feet.


Song Name: Sri Rupa Manjari Kabe Madhura Vacane
Official Name: Siddhi Lalasa Song 7
Author: Bhaktivinoda Thakura
Book Name: Gitamala
Language: Bengali

LYRICS:
(1)
śrī rūpa mañjarī kabe madhura bacane
rādhā-kuṇḍa mahimā barnibe sańgopane

(2)
e caudda bhuvanopari vaikuntha nilaya
tad-apekṣā mathurā parama śreṣṭha haya

(3)
mathurā-maṇḍale rāsa-līlā sthāna yatha
vṛndāvana śreṣṭa ati śuno mama kathā

(4)
kṛṣṇa-līlā-sthala govardhana śreṣṭhatara
rādhā-kuṇḍa śreṣṭatam sarva-śakti-dhara

(5)
rādhā-kuṇḍa-mahimā to’ koriyā śravaṇa
lālayita ho’ye ami paribo takhana

(6)
sakhīra caraṇe kabe koribo ākuti
sakhī kṛpa kori’ dibe svārasikī sthiti

TRANSLATION
1) When will Sri Rupa Manjari speak to me with such sweet words in a private place, vividly explaining to me the transcendental glories of Sri Radha-kunda?

2) "Beyond these fourteen worlds is the spiritual abode of the Vaikuntha planets. And beyond that, the area known as Mathura is the topmost and supreme abode."

3) "Within that Mathura-mandala, the place known as Vrndavana is best of all, for that is where the rasa-lila takes place. Please hear me now as I narrate these glories."

4) "Out of all the places in Vrndavana where Krsna performs His pastimes, the place known as Govardhana is best. And the best place in Govardhana is Radha kunda, which possesses all transcendental potencies."

5) Whenever I hear the glories of this sacred Radha-kunda, I become sized with such an eager yearning that I will swoon and fall down on the spot.

6) When will I ever become so intensely eager for the lotus feet of a sakhi, which will make her so obliged to me that she will mercifully bestow upon me permanent situation in my own natural eternal mellow?



Radha-kunda appeared after Lord Krishna killed the demon Aristasura. Because Aristasura was in the form of a bull, which is considered to be the symbol of religion, the gopis told him that he had made an offence.

Also Radharani rebuked Krishna, saying that He became impure by killing a bull, the symbol of religion. She suggested that He could get purified by taking bath in the holy rivers of all sacred places.

Rather than travel to all the holy places, the Lord brought all the holy places to that spot. He struck the ground with His heel and immediately all the waters from all holy rivers appeared. This place became known as Syama-kunda. In a competitive mood, the gopis led by Srimati Radharani also created a kunda by digging the earth with their bangles. All the holy rivers then petitioned Srimati Radharani to allow them to enter Her new kunda. Thus Radha-kunda appeared. About 5,000 years later the location of Radha-kunda and Syama-kunda was unknown, then Sri Caitanya Mahaprabhu came to Vrindavana and discovered them. Later, Srila Raghunatha Dasa Gosvami and Srila Jiva Gosvami supervised the expansion and building of the kundas to what they are today.

In the center of Radhakunda of today is small area with the wall around it called Kankanakunda (or Kancankunda). It is the area of the original pond created by gopis with their bracelets.

Radhakunda appeared at 12-th midnight on Bahulastami (the eight day of waning moon in the month of Karttika). In the autumn (October/November) at the appearance day of Radhakunda many thousands of people gather and wait for the midnight. Then they take bath in Radhakunda. It is really ecstatic and exiting event with ghee lamps shining on darkened waters of Radhakunda.

Bahulastami - Origin of Radha Kunda, the sacred bathing place of Srimati Radharani.

On the eighth day of the waning phase of the damodara month the appearance day of Radha Kunda is celebrated by the residents. Bathing in Radha Kunda is especially benefical on this day. By this one gains the favour of Radha, by which one gains the favor of Krishna. Radha Kunda appeared at midnight. People go to Radha Kunda and offer prasadam, garlands and pumkins (gords) into the water, then at midnight take bath in Radha Kunda and then bathe in Syama Kunda. Many people like to bathe at a ghat where Lord Nityananda's sakti, Jahnava Mata used to bathe. But wherever you go you better get there early as thousands of people/ devotees will be there. And bring some warm clothing for afterwards, as it is sooooo "cooling".

The holy place known as Mathura is spiritually superior to Vaikuntha, the transcendental world, because the Lord appeared there. Superior to Mathura puri is the transcendental forest of Vrindavana because of Krishna's rasalila pastimes. And superior to theforest of Vrindavana is Goverdhana Hill, for it was raised by the divine hand of Sri Krishna and was the site of his various loving pastimes. And, above all, the super excellent Sri Radha Kunda stands supreme, for it is over flooded with the ambrosial nectarean prema of the Lord of gokula, Sri Krishna. Where, then, is that intelligent person who is unwilling to serve this divine Radha Kunda, which is situated at the foot of Govardhana Hill? Srila Rupa Goswami's Nectar of Instruction (Upadeshamritam)

The Origin of Radha-kund After killing a bull-demon named Aristasura, Krishna approached Radharani to engage in loving affairs. However, She rebuked Him, stating He was impure because of committing the sin of killing a bull, the symbol of religion. She suggested that to counteract this sin He should bathe in all the sacred rivers.

Krishna, being eager to engage in loving affairs with Srimati Radharani, immediately shoved His lotus foot into the ground, making a large hole, and called all the sacred rivers to enter into it. They appeared before Him and formed Syama-kunda (the bathing place of Syama-one who is the colour of a dark rain cloud). After bathing, Krishna stated that He had become pure by bathing in Syama-kunda, but that the gopis had become impure, having sided with a demon, even though he appeared in the form of a bull.

Radharani, along with some of Her gopi friends, broke their bangles and dug a hole with the broken pieces. But there was no water - so Krishna laughed. The gopis then formed a line to the Manasi Ganga and started to fill the hole with water that was passed from one gopi to another. At that time, all the sacred rivers again arrived in person and requested permission to enter into Radharani's kunda, which they did after receiving Radharani's blessing.
Sri Radha-Kunda-astakam by Srimad Raghunatha dasa Gosvami "After the killig of Aristasura, Srimati Radhika and Her sakhis exchanged many joking words with Sri Krishna concerning the necessary atonement for one who has committed the offence of killing a bull. As a result, the Queen of Vrindavana, Srimati Radhika, and Her sakhis joyfully excavated and filled Sri Radha-kunda with their own hands. May that immensely fragrant Radha-kunda be my shelter.

"In the land of the hearts of those who bathe in Radha-kunda, a desire tree of the superlative prema, which is not attainable even for Krishna's principal queens in Dvaraka, will arise. May that supremely charming Radha-kunda be my shelter. "For the pleasure of Srimati Radhika, even Sri Krishna Himself, yearning to attain Her merciful sidelong glance, regularly bathes in Radha-kunda, carefully observing all the appropriate rituals. May that supremely enchanting Radha-kunda be my shelter.

"May that supremely enchanting Radha-kunda, which the moon of Vraja, Sri Krishna, loves as much as He loves the crown-jewel amongst the sweet girls of Vraja, Srimati Radhika, and which He has made known by the name of Radhika Herself, be my shelter. "The mercy obtained by serving Radha-kunda makes the desire-creeper of prema for the prince of Vraja sprout and is celebrated for bearing the flower of service to my svamini Srimati Radhika. May that supremely charming Radha-kunda be my shelter.

"Gloriously manifest on the banks of Radha-kunda are eight kunjas named after Radhika's principal sakhis. Acting as stimuli for the amorous pastimes of the Divine Couple, these kunjas are filled with the sweet humming of bumblebees and are desired by everyone. May that supremely enchanting Radha-kunda be the shelter of my life. "Situated on an exquisite dais on the bank of Radha-kunda and accompanied by Her beloved sakhis, our svamini Srimati Radhika charmingly engages in sweet, joking words with Sri Krishna, the moon of Vraja. These playful verbal exchanges are enhanced by the suggestion of so many innuendoes. May that Radha-kunda be the shelter of my life.

"May that very charming and especially fragrant Radha-kunda, where intoxicated with love the Divine Couple and the sakhis daily sport with great joy in the water so fragrant with exquisite lotus flowers, be the sole shelter of my life. "To that devotee who, in a resolute mood of aspiring to serve Srimati Radhika, reads this charming prayer describing Sri Radha-kunda, even in their present body Sri Krishna will quickly grant them darshana of not only His beloved Radhika, but also of Their many variegated amorous pastimes. Witnessing these pastimes and envisioning himself serving Yugala-kishora in various ways, such a devotee will feel immense jubilation. This astaka is recited in the poetic meter known as 'Malini'."



- SRI RADHAKUNDA-ASTAKA -
Eight Prayers Glorifying Radhakunda

vrsabha danuja nasan narma dharmokti rangair
nikhila nija sakhibhir yat sva hastena purnam
prakatitam api vrndaranya rajna pramodais
tad ati surabhi radhakundam evasrayo me

May very fragrant Radhakunda, which, prodded by the gopis' many joking words after Vrsabhasura's death, the king of Vrndavana forest happily built and filled with His own hand, be my shelter.

vraja bhavi mura satroh preyasinam nikamair
asulabham api turnam prema kalpa drumam tam
janayati hrdi bhumau snatur uccair priyam yat
tad ati surabhi radhakundam evasrayo me

May very dear and fragrant Radhakunda, which for one who bathes in it immediately creates in the land of the heart a desire tree of pure love rare even among the gopi beloveds of Lord Krishna in Vraja, be my shelter.

agha ripur api yatnad atra devyah prasada
prasara krta kataksa prapti kamah prakamam
anusarati yad uccaih snana sevanubandhais
tad ati surabhi radhakundam evasrayo me

May very dear and fragrant Radhakunda, where, yearning to attain the merciful sidelong glance of His queen, Lord Krishna, diligently follows Her bathing attendants, be my shelter.

vraja bhuvana sudhamsoh prema bhumir nikamam
vraja madhura kisori mauli ratna priyeva
paricitam api namna yac ca tenaiva tasyas
tad ati surabhi radhakundam evasrayo me

May very fragrant Radhakunda, which is named after a girl who is a realm of love for He who is the moon of Vraja, a girl who is like the most precious jewel in the crown of the sweet girls of Vraja, be my shelter.

api jana iha kascid yasya seva prasadaih
pranaya sura lata syat tasya gosthendra sunoh
sapadi kila mad isa dasya puspa prasasya
tad ati surabhi radhakundam evasrayo me

The mercy obtained by serving Radhakunda makes the celestial vine of pure love for the prince of Vraja, which is famous for bearing the flowers of service to my queen, sprout. May that very fragrant Radhakunda be my shelter.

tata madhura nikunjah klpta namana uccair
nija parijana vargaih samvibhaj yasritas taih
madhukara ruta ramya yasya rajanti kamyas
tad ati surabhi radhakundam evasrayo me

May very fragrant Radhakunda, on the shores of which are many splendid and charming forest groves filled with the sweet sounds of bumblebees and each named after one of Sri Radha's friends, be my shelter.

tata bhuvi vara vedyam yasya narmati hrdyam
madhura madhura vartam gostha candrasya bhangya
prathayati mitha isa prana sakhyalibhih sa
tad ati surabhi radhakundam evasrayo me

May very fragrant Radhakunda, on the shore of which, in a pleasant courtyard Queen Radha and Her friends sweetly joke with Lord Krishna, the moon of Vraja, be my shelter.

anudinam ati rangaih prema mattali sanghair
vara sarasija gandhair hari vari prapurne
viharata iha yasmin dam pati tau pramattau
tad ati surabhi radhakundam evasrayo me

May very fragrant Radhakunda, where the passionate divine couple daily plays with Their passionate friends in the charming lotus scented water, be my shelter.

avikalam ati devyas caru kundastakam yah
paripathati tadiyollasi dasyarpitatma
aciram iha sarire darsayaty eva tasmai
madhu ripur ati modaih slisyamanam priyam tam

To one who is completely dedicated to Queen Radha's service and who happily reads these eight beautiful verses describing Her lake, even in this present body Lord Krishna shows His beloved as He happily embraces Her.

Maps photos

1. Radha-Krishna Purana Mandira
2. Jhulana sthali
3. Gopala Manipur Mandira
4. Radha-Shyamasundar Mandira
5. Radha-Gopinath Mandira
6. Ma Jahnava Baithak
7. Ananga Manjari kunja
8. Raghunatha Bhatta Goswami Samadhi
9. Govinda Ghata
10. Radharaman Mandira
11. Radha-Govinda Mandira
12. Jihva Mandir (tongue of Govardhan)
13. Gopala Bhatta Goswami Bhajan Kutir
14. Three Goswami Samadhi
15. Raghunatha dasa Goswami Bhajan Kutir
16. Vishvanatha Cakravarti Bhajan Kutir
17. Pilu tree
18. Manasa-pavana Ghata
19. Krishnadasa Kaviraja Bhajan Kutir
20. Bhaktivinoda Thakura Bhajan Kutir

21. Jagannatha Mandira
22. Lalita Kund
23. Jiva Goswami Bhajan Kutir
24. Jiva Goswami Ghata
25. Lalita-Bihari Mandir
26. Manipur Maharaja Mandira
27. Radha-Vinoda Mandira
28. Madhavendra Puri Baithak
29. Gopi-kupa
30. Ashta-sakhi Mandira
31. Nitai-Gauranga Sitanath Mandira
32. Radha-Madhava Mandira
33. Caitanya Mahaprabhu Baithak
34. Pasha-khela Ghata
35. Radha-Madana-mohana Mandira
36. Lotus Footprints
37. Sangam
38. Giriraja Maharaja
39. Mahaprabhu Mandira
40. Radha-Gopinatha Mandira
41. Nityananda Prabhu Baithak

http://www.youtube.com/watch?v=oLSrHSfMEEE